[200] But the story here told is not confined to the literal and obvious explanation, but seems to have in it the elements of a further suggestion, obscure to the many but recognized by those who prefer the mental to the sensible and have the power to see it.
[201] It is as follows. The proposed victim is called in Chaldaean Isaac, but, if the word is translated into our language, Laughter. But the laughter here understood is not the laughter which amusement arouses in the body, but the good emotion of the understanding, that is joy.
[202] This the Sage is said to sacrifice as his duty to God, thus showing in a figure that rejoicing is most closely associated with God alone. For mankind is subject to grief and very fearful of evils either present or expected, so that men are either distressed by disagreeables close at hand or are agitated by troublous fear of those which are still to come. But the nature of God is without grief or fear and wholly exempt from passion of any kind, and alone partakes of perfect happiness and bliss.
[203] The frame of mind which has made this true acknowledgement God, Who has banished jealousy from His presence in His kindness and love for mankind, fitly rewards by returning the gift in so far as the recipient’s capacity allows. And indeed we may almost hear His voice saying:
[204] “All joy and rejoicing I know well is the possession of none other save Me alone, the Father of All. Yet I do not grudge that this My possession should be used by such as are worthy, and who should be worthy save one who should follow Me and My will, for he will prove to be most exempt from distress and fear if he travels by this road which passion and vice cannot tread, but good feelings and virtue can walk therein.”
[205] But let no one suppose that joy descends from heaven to earth pure and free from any mixture of grief. No, it is a mixture of both, though the better element is the stronger, just as light too in heaven is pure from any mixture of darkness but in regions below the moon is clearly mixed with dusky air.
[206] This was the reason, I think, why Sarah who bears the name of virtue first laughs, and then, in reply to her questioner, denies the laughter. She feared lest she should be grasping for herself the joy which belongs not to created being but to God alone. Therefore, the holy word bids her be of good cheer and says: “Be not afraid: thou didst indeed laugh and dost participate in joy.”
[207] For the Father did not suffer the whole course of the human race to move amid griefs and pains and burdens which admit no remedy, but mixed with them something of the better nature and judged it well that the soul should at times dwell in sunshine and calm; and as for the soul of the wise He willed that it should pass the chief part of its life in glad-hearted contemplation of what the world has to show.